Always. At all times. That is, we must not neglect regular stated
seasons of prayer; we must seize on occasions of remarkable
providences--as afflictions or signal blessings--to seek God in prayer;
we must always maintain a spirit of prayer, or be in a proper frame
to lift up our hearts to God for his blessing, and we must not grow
weary though our prayer seems not to be answered.

Not to faint. Not to grow weary or give over. The parable is de-
signed to teach us that, though our prayers should long appear to be
unanswered, we should persevere, and not grow weary in supplication
to God.

Verse 2.A judge which feared not God. One appointed by law to
determine causes brought before him. This judge had no reverence for
God, and consequently no regard for the rights of man. These two things
go together. He that has no regard for God can be expected to have
none for man; and our Lord has here indirectly taught us what ought to
be the character of a judge--that he should fear God and regard the
rights of man. Comp. Deuteronomy 1:16,17.

Regarded man. Cared not for man. Had no respect for the opinions or
the rights of man.

{1} "city" = "in a certain city"

Verse 3.A widow. This is a circumstance that gives increasing
interest to the parable. Judges were bound to show peculiar attention to
widows, Isaiah 1:17; Jeremiah 22:3. The reason of this was that they were
defenseless, were commonly poor, and were liable to be oppressed by
those in power.

Avenge me. This would have been better translated, "Do me justice
against my adversary, or vindicate me from him." It does not denote
vengeance or revenge, but simply that she wished to have justice
done her--a thing which this judge was bound to do, but which it seems
he had no disposition to do.

Adversary. One opposed in law. In this case it seems that the
judge was unwilling to do justice, and probably took advantage of her
condition to oppress her.

Verses 4,5.For a while. Probably this means for a considerable
time. It was his duty to attend to the claims of justice, but this
was long delayed.

Within himself. He thought, or came to a conclusion.

Though I fear not, &c. This contains the reason why he attended to
the case at all. It was not from any regard to justice, or to the
duties of his office. It was simply to avoid trouble. And yet his
conduct in this case might have appeared very upright, and possibly
might have been strictly according to law and to justice, How many
actions are performed that appear well, when the doers of those
actions know that they are mere hypocrisy! and how many actions are
performed from the basest and lowest motives of selfishness,
that have the appearance of external propriety and even of goodness!

She weary me. The word used here, in the original, is that which
was employed to denote the wounds and bruises caused by boxers, who
beat each other, and blacken their eyes, and disable them.
See Barnes "1 Corinthians 9:27". Hence it means any vexatious and troublesome
importunity that takes the time, and disables from other employment.

Verse 5. No Barnes text on this verse.

Verse 6.Hear, &c. Give attention to this, and derive from it
practical instruction.

Verse 7.Shall not God avenge, &c. We are not to suppose that the
character of God is at all represented by this judge, or that his
principles of conduct are at all like those of the judge. This
parable shows us conclusively that many circumstances of a parable are
not to be interpreted closely: they are mere appendages to the narrative.
The great truth which our Saviour designed to teach is what we ought
to endeavour to find. In this case there can be no doubt what that truth
is. He has himself told us that it is, that men ought always to prayand not to faint. This he teaches by the example in the parable; and
the argument which it implies is this:

1st. A poor widow, by her perseverance only, obtained from an unjust man
what otherwise she would not have obtained.

2nd. God is not unjust. He is good, and disposed to do justice and to
bestow mercy. If, therefore, this wicked man by persevering prayer
was induced to do justice, how much more shall God, who is good, and who
is not actuated by any such selfish and base principles, do justice to
them who apply to him!

Avenge. Do justice to or vindicate them. This may have a twofold
reference,

1st. To the disciples in the time of Jesus, who were about to be
oppressed and persecuted, and over whom calamities were about to come,
as if God did not regard their cries and had forsaken them. To them
Jesus gives the assurance that God would hear their petitions and
come forth to vindicate them; and that, notwithstanding all these
calamities, he would yet appear for their deliverance.

2nd. It may have a more general meaning. The people of God are often
oppressed, calumniated, persecuted. They are few in number and feeble.
They seem to be almost forsaken and cast down, and their enemies
triumph. Yet in due time God will hear their prayers, and will come
forth for their vindication. And even if it should not be in
this life, yet he will do it in the day of judgment, when he will
pronounce them blessed, and receive them for ever to himself.

His own elect. People of God, saints, Christians; so called because
God has chosen them to be his. The term is usually given in the
Scriptures to the true followers of God, and is a term of affection,
denoting his great and peculiar love in choosing them out of a world of
sinners, and conferring on them grace, and mercy, and eternal life.
See Barnes "1 Thessalonians 1:4" See Barnes "Colossians 3:12"
See Barnes "1 Peter 1:2" See Barnes "Ephesians 1:4". It signifies here that
they are peculiarly dear to him; that he feels a deep interest in their
welfare, and that he will therefore be ready to come forth to their aid.
The judge felt no special interest in that widow, yet he heard her; God
feels a particular regard, a tender love for his elect, and therefore he
will hear and save.

Which cry day and night. This expresses one striking characteristic
of the elect of God; they pray, and pray constantly. No one can have
evidence that he is chosen of God who is not a man of prayer. One of the
best marks by which the electing love of God is known is that it
disposes us to pray. This passage supposes that when the elect of God
are in trouble and pressed down with calamities, they will cry unto
him; and it affirms that if they do, he will hear their cries and answer
their requests.

Though he bear long with them. This passage has been variously
interpreted, and there is some variety of reading in the manuscripts.
Some read, "Will not God avenge his elect? Will he linger in their
cause?" But the most natural meaning is, "Although he defers long to
avenge them, and greatly tries their patience, yet he will avenge them."
He tries their faith; he suffers their persecutions and trials to
continue a long time; and it almost appears as if he would not interpose.
Yet he will do it, and will save them.

Verse 8.Speedily. Suddenly, unexpectedly. He will surely vindicate
them, and that at a time, perhaps, when they were nearly ready to give
over and to sink into despair. This may refer to the deliverance of the
disciples from their approaching trials and persecutions among the
Jews; or, in general, to the fact that God will interpose and aid his
people.

Nevertheless. But. Notwithstanding this. Though this is true
that God will avenge his elect, yet will he find his elect faithful?
The danger is not that God will be unfaithful--he will surely be true
to his promises; but the danger is that his elect--his afflicted
people--will be discouraged; will not persevere in prayer; will not
continue to have confidence in him; and will, under heavy trials, sink
into despondency. The sole meaning of this phrase, therefore, is,
that there is more danger that his people would grow weary, thanthat God would be found unfaithful and fail to avenge his elect.
For this cause Christ spoke the parable, and by the design of the
parable this passage is to be interpreted.

Son of man cometh. This probably refers to the approaching
destruction of Jerusalem--the coming of the Messiah, by his mighty power,
to abolish the ancient dispensation and to set up the new.

Faith. The word faith is sometimes taken to denote the whole of
religion, and it has been understood in this sense here; but there is a
close connection in what Christ says, and it should be understood as
referring to what he said before. The truth that he had been teaching
was, that God would deliver his people from their calamities and save
them, though he suffered them to be long tried. He asks them here
whether, when he came, he should find this faith, or a belief of
this truth, among his followers? Would they be found persevering in
prayer, and believing that God would yet avenge them; or would they
cease to pray always, and faint? This is not to be understood,
therefore, as affirming that when Christ comes to judgment there will be
few Christians on the earth, and that the world will be overrun with
wickedness. That may be true, but it is not the truth taught here.

The earth. The land--referring particularly to the land of Judea.
The discussion had particular reference to their trials and
persecutions in that land. This question implies that in those trials
many professed disciples might faint and turn back, and many of his
real followers almost lose sight of this great truth, and begin to
inquire whether God would interpose to save them. The same question may
be asked respecting any other remarkable visitation of the Son of God
in affliction. When tried and persecuted, do we believe that God will
avenge us ? Do we pray always and not faint ? Have we faith to believe
that, though clouds and darkness are round about him, yet righteousness
and judgment are the habitation of his throne ? And when storms of
persecution assail us, can we go to God and confidently commit our
cause to him, and believe that he will bring forth our righteousness as
the light, and our judgment as the noon-day?

Which trusted in themselves. Who confided in themselves, or who
supposed that they were righteous. They did not trust to God or the
Messiah for righteousness, but to their own works. They vainly supposed
they had themselves complied with the demands of the law of God.

Despised others. Others who were not as externally righteous as
themselves. This was the character of the Pharisees. They trusted in
their outward conformity to the ceremonies of the law. They considered
all who did not do that as sinners. This, moreover, is the true
character of self-righteousness. Men of that stamp always despise all
others.

They think they are far above them in holiness, and are disposed to say
to them, Stand by thyself, for I am holier than thou, Isaiah 65:5.
True religion, on the contrary, is humble. Those who trust in Christ for
righteousness feel that they are, in themselves, poor, and miserable,
and guilty, and they are willing to admit that others may be much
better than themselves. Certain it is, they despise no one. They love
all men; they regard them, however vile, as the creatures of God and as
going to eternity, and are disposed to treat them well, and to aid them
in their journey toward another world.

{e} "which trusted in themselves" Luke 10:29{2} "that they were righteous" or "as being righteous"

Verse 10.The temple. Into one of the courts of the temple--the court
where prayer was commonly offered. See Barnes "Matthew 21:12".

Verse 11.Stood and prayed thus with himself. Some have proposed to
render this, "stood by himself" and prayed. In this way it would be
characteristic of the sect of the Pharisees, who dreaded the contact of
others as polluting, and who were disposed to say to all, Stand by
yourselves. The Syraic so renders it, but it is doubtful whether the
Greek will allow this construction. If not, it means, he said over to
himself what he had done, and what was the ground on which he expected
the favour of God.

God, I thank thee. There was still in the prayer of the Pharisee an
appearance of real religion. He did not profess to claim that he had
made himself better than others. He was willing to acknowledge that God
had done it for him, and that he had a right to his gratitude for it.
Hypocrites are often the most orthodox in opinion of any class of men.
They know the truth, and admit it. They use it frequently in their
prayers and conversation. They will even persecute those who happen to
differ from them in opinion, and who may be really wrong. We are not to
judge of the piety of men by the fact that they admit the truth, or even
that they use it often in their prayers. It is, however, not wrong to
thank God that he has kept us from the gross sins which other men commit;
but it should not be done in an ostentatious manner, nor should it be
done forgetting still that we are great sinners and need pardon. These
were the faults of the Pharisees.

Extortioners. Rapacious; avaricious; who take away the goods of
others by force and violence. It means, also, those who take advantage
of the necessities of others, the poor and the oppressed, and extort
their property.

Unjust. They who are not fair and honest in their dealings; who get
the property of others by fraud. They are distinguished from
extortioners because they who are unjust may have the appearance of
honesty; in the other case there is not.

Verse 12.I fast twice, &c. This was probably the Jewish custom. The
Pharisees are said to have fasted regularly on the second and fifth
days of every week in private. This was in addition to the public
days of fasting required in the law of Moses, and they therefore made
more a matter of merit of it be cause it was voluntary.

I give tithes. A tithe means the tenth part of a thing. A tenth part
of the possessions of the Jews was required for the support of the
Levites, Numbers 18:21. In addition to the tithes required strictly by
law, the Pharisees had tithed everything which they possessed--even the
smallest matters--as mint, anise, cummin, &c., Luke 11:42. It was
this, probably, on which he so particularly prided himself. As this
could not be proved to be strictly required in the law, it had more the
appearance of great piety, and therefore he particularly dwelt on it.

I possess. This may mean either all which I have, or all which I
pain or acquire. It is not material which meaning be considered the
true one. The religion of the Pharisee, therefore, not seeking a
religion that should dwell in the heart and regulate the feelings;
and in making public and ostentatious professions of his own goodness.
Most of all was this abominable in the sight of God, who looks into the
heart, and who sees wickedness there when the external actions may be
blameless. We may learn from the case of the Pharisee --

1st. That it is not the man who has the most orthodox belief that has, of
course, the most piety;

2nd. That men may be externally moral, and not be righteous in the sight
of God;

3rd. That they may be very exact in the external duties of religion, and
even go beyond the strict letter of the law; that they may assume a
great appearance of sanctity, and still be strangers to true piety; and

4th. That ostentation in religion, or a boasting before God of
what we are and of what we have done, is abominable in his sight. This
spoils everything, even if the life should be tolerably blameless, and
if there should be real piety.

Verse 13.Standing afar off. Afar off from the temple. The place
where prayer was offered in the temple was the court of women. The
Pharisee advanced to the side of the court nearest to the temple,
or near as he could; the publican stood on the other side of the same
court if he was a Jew, or in the court of the Gentiles if he was a pagan,
as far as possible from the temple, being conscious of his unworthiness
to approach the sacred place where God had his holy habitation.

So much as his eyes, &c. Conscious of his guilt. He felt that he was
a sinner, and shame and sorrow prevented his looking up. Men who are
conscious of guilt always fix their eyes on the ground.

Smote upon his breast. An expression of grief and anguish in view of
his sins. It is a sign of grief among almost all nations.

God be merciful, &c. The prayer of the publican was totally
different from that of the Pharisee. He made no boast of his own
righteousness toward God or man. He felt that he was a sinner, and,
feeling it, was willing to acknowledge it. This is the kind of prayer
that will be acceptable to God. When we are willing to confess and
forsake our sins, we shall find mercy, Proverbs 28:13. The publican was
willing to do this in any place; in the presence of any persons; amid
the multitudes of the temple, or alone. He felt most that God was a
witness of his actions, and he was willing, therefore, to confess his
sins before him. While we should not seek to do this publicly,
yet we should be willing at all times "to confess our manifold
transgressions, to the end that we may obtain forgiveness of the same
by God's infinite goodness and mercy." It is not dishonourable to make
acknowledgment when we have done wrong. No man is so much dishonoured as
he who is a sinner and is not willing to confess it; as he who has done
wrong and yet attempts to conceal the fault, thus adding hypocrisy to his
other crimes.

Verse 14.I tell you. The Pharisees would have said that the first
man here was approved. Jesus assures them that they judged erroneously.
God judges of this differently from men.

Justified. Accepted or approved of God. The word justify means
to declare or treat as righteous. In this case it means that in their
prayers the one was approved and the other not; the one went down with
the favour of God in answer to his petitions, the other not.

Verse 34.Understood none of these things. Though they were plainly
revealed, yet such were their prejudices and their unwillingness to
believe them that they did not understand them. They expected that he
would be a temporal prince and a conqueror, and they were not willing
to believe that he would be delivered into the hands of his enemies.
They did not see how that could be consistent with the prophecies. To
us now these things appear plain, and we may hence learn that those
things which to us appear most mysterious may yet appear perfectly
plain; and we should learn to trust in God, and believe just what he has
spoken. See Barnes "Matthew 16:21";